Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 번역 진행
- 4,537 / 4,537
- 원문 언어
- en
학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
현재 주석서
전체 주석서
23개 주석서
전체 항목
307,288
번역 81,431건
라이선스
출처별 표시
출처와 라이선스
주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
- 번역 진행
- 19,831 / 19,831
- 원문 언어
- en
Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
- 번역 진행
- 22,781 / 22,781
- 원문 언어
- en
Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
- 번역 진행
- 21,603 / 22,101
- 원문 언어
- en
John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
- 번역 진행
- 12,528 / 30,759
- 원문 언어
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 번역 진행
- 144 / 7,385
- 원문 언어
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 번역 진행
- 0 / 31,092
- 원문 언어
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 번역 진행
- 0 / 25,592
- 원문 언어
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 번역 진행
- 0 / 2,044
- 원문 언어
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 번역 진행
- 0 / 23,497
- 원문 언어
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 번역 진행
- 0 / 27,176
- 원문 언어
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 번역 진행
- 0 / 5,763
- 원문 언어
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 번역 진행
- 0 / 6,935
- 원문 언어
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 번역 진행
- 0 / 7,010
- 원문 언어
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 번역 진행
- 0 / 5,340
- 원문 언어
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 번역 진행
- 0 / 5,643
- 원문 언어
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 번역 진행
- 0 / 14,675
- 원문 언어
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 번역 진행
- 0 / 2,290
- 원문 언어
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 번역 진행
- 0 / 1,144
- 원문 언어
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 번역 진행
- 7 / 3,477
- 원문 언어
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 번역 진행
- 0 / 10,808
- 원문 언어
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 번역 진행
- 0 / 26,397
- 원문 언어
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 번역 진행
- 0 / 1,011
- 원문 언어
- en
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 27:1-27.
잠언 27:1-27.
1. 그대의 계획을 무조건 신뢰하지 말라
(잠언 16:9; 19:21; 야고보서 4:13-15).
내일 일을 자랑하지 말라 — 약 4:13 이하의 주석을 보라. 지금 자신에게 필요하고 하나님도 주고자 하시는 영적 선을 미래의 어느 순간에 의존해 미루지 말라. 회개, 그리스도를 믿는 믿음, 죄 사함, 성령의 증거, 영혼의 온전한 새로워짐이 그러하다. 이것들이 없는 가운데 죽음이 갑자기 닥치면 영원히 멸망할 수밖에 없다. 이러한 복을 얻으려고 끊임없이 하나님께 간구하라.
나의 오래된 필사본 성경은 이렇게 번역한다. Ne glorie thou into the morewenning, ‘내일을 자랑하지 말라.’ 여기서 영어 morning의 어원을 볼 수 있다. morewenning은 more와 ‘거주하다’를 뜻하는 wen 또는 won에서 나왔으며, 곧 현재의 거처에서 살거나 머물 시간이 더 이어진다는 뜻이다. 모든 사람은 더 오래 살기를 바라므로 내일을 바란다. 내일이 오면 또 다음 내일을 바라고, 그렇게 계속한다.
Boast not thyself of tomorrow,.... Or, "of tomorrow day" (t). Either of having a tomorrow, or of any future time; no man can assure himself of more than the present time; for, however desirable long life is, none can be certain of it; so says the poet (u): for though there is a common term of man's life, threescore years and ten, yet no one can be sure of arriving to it; and, though there may be a human probability of long life, in some persons of hale and strong constitutions, yet there is no certainty, since life is so frail a thing; the breath of man is in his nostrils, which is soon and easily stopped; his life is but as a vapour, which appears for a little while, and then vanishes away; all flesh is as grass, which in the morning flourishes, in the evening is cut down, and on the morrow is cast into the oven: man is like a flower, gay and beautiful for a season, but a wind, an easterly blasting wind, passes over it, and it is gone; his days are as a shadow that declineth towards the evening; they are as a hand's breadth; yea, his age is as nothing before the Lord. Death is certain to all men, as the fruit of sin, by the appointment of God; and there is a certain time fixed for it, which cannot be exceeded; but of that day and hour no man knows; and therefore cannot boast of a moment of future time, or of a tomorrow, nor of what he shall enjoy on the morrow (w); for, what he has today he cannot be certain he shall have the next; he cannot assure himself of health and honour, of pleasures, riches, and friends; he may have health today, and sickness tomorrow; be in honour today, and in disgrace on the morrow: he may bid his soul eat, drink, and be merry, seeing he has much goods laid up for many years, and vainly say, tomorrow shall be as this day, and much more abundant, when this night his soul may be required of him; he may have his wife and children, friends and relations, about him now, and before another day comes be stripped of them all; he may be in great affluence, and gave great substance for the present, and in a short time all may be taken from him, as Job's was; riches are uncertain things, they make themselves wings and flee away. Nor should a man boast of what he will do on the morrow; either in civil things, in trade and business; to which the Apostle James applies this passage, James 4:13; or in acts of charity, so Aben Ezra explains it, boast not of an alms deed to be done tomorrow; whatever a man finds to be his duty to do in this respect, he should do it at once, while he has an opportunity: or in things religious; as that he will repent of his sins, and amend his life on the morrow; that he will attend the means of grace, hear the Gospel, the voice of Christ; all which should be to day, and not be put off till tomorrow. Nor should true believers procrastinate the profession of their faith; nor should any duty, or exercise of religion, be postponed to another season; but men should work while it is day, and always abound in the work of the Lord, and be found so doing; see Isaiah 56:12;
for thou knowest not what a day may bring forth; time is like a teeming woman, to which the allusion is, big with something; but what that is is not known till brought forth: as a woman, big with child, knows not what she shall bring forth till the time comes, whether a son or a daughter, a dead or a living child; so the events of time, or what is in the womb of time, are not known till brought forth; these are the secret things which belong to God, which he keeps in his own breast; the times and seasons of things are only in his power, Acts 1:6. We know not what the present day, as the Targum renders it, will bring forth; and still less what tomorrow will do, what changes it will produce in our circumstances, in our bodies and in our minds; so that we cannot be certain what we shall be, what we shall have, or what we shall do, on the morrow, even provided we have one.
(t) "in die crastino", Pagninus, Montanus. (u) Sophoclis Oedipus Colon. v. 560. "Nemo tam divos habuit faventes, erastinum ut possit sibi polliceri", Senco. Thyest. v. 617, 618. (w) "Quid sit futurum eras, fuge quaerere", Horat. Carmin. l. 1. Ode 9.
Counsel against self-conceitedness, Proverbs 27:1,2. The evil effects of envy, Proverbs 27:4. The praises of a faithful friend, Proverbs 27:5-10. The different fruits of prudence and folly, Proverbs 27:11,12. Sundry rules and cautions, Proverbs 27:13-21.
Of tomorrow; of any good thing which thou purposest to do or hopest to receive to-morrow, or hereafter; the thee being here put metonymically for things done or had in the thee, as Deu 4:32 Ecclesiastes 2:23. The same caution is given Jam 4:13, &c.
What a day may bring forth; what may happen in the space of one day, which may hinder thy designs or expectations. The day is said to bring forth what God by his almighty power and providence doth either cause or suffer to be brought forth or done in it.
Verses 1-6. - These verses are grouped in pairs, each two being connected in subject. Verse 1. - Boast not thyself of tomorrow. He boasts himself (Proverbs 25:14) of tomorrow who counts upon it presumptuously, settles that he will do this or that, as if his life was in his own power, and he could make sure of time. This is blindness and arrogance. For thou knowest not what a day may bring forth. Our Lord gave a lesson on this matter in the parable of the rich fool (Luke 12.); and an analogous warning, based on our verse, is given by St. James (James 4:13, etc.). On this topic moralists and poets are always dilating. Very familiar are the words of Horace ('Carm.,' 4:7, 17) -
"Quis scit, an adjiciant hodiernae crastina summae Tempora di superi?" Euripides, 'Alc.,' 783 -
Οὐκ ἔστι θνητῶν ὅστις ἐξεπίσταται Τὴν αὔριον μέλλουσαν εἰ βιώσεται Τὸ τῆςτύχης γὰρ ἀφανὲς οῖ προβήσεται Κἄστ οὐ διδακτόν οὐδ ἁλίσκεται τέχνη Every day in thy life, says the Arab, "is a leaf in thy history." Seneca wrote ('Thyest.,' 621) -
"Nemo tam divos habuit faventes Crastinum ut possit sibi pelliceri, Res deus nostras celeri citatas Turbine versat." There is the adage, "Nescis quid serus vesper vehat." The LXX. has, as at ch. 3:28, "Thou knowest not what the next day (ἡ ἐπιοῦσα) shall bring forth." (For the expression, ἡ ἐπιοῦσα, comp. Acts 7:26; Acts 16:11.)
In the group Proverbs 27:1-6 of this chapter every two proverbs form a pair. The first pair is directed against unseemly boasting:
1 Boast not thyself of to-morrow,
For thou knowest not what a day bringeth forth.
The ב of בּיום is like, e.g., that in Proverbs 25:14, the ב of the ground of boasting. One boasts of to-morrow when he boasts of that which he will then do and experience. This boasting is foolish and presumptuous (Luke 12:20), for the future is God's; not a moment of the future is in our own power, we know not what a day, this present day or to-morrow (James 4:13), will bring forth, i.e., (cf. Zephaniah 2:2) will disclose, and cannot therefore order anything beforehand regarding it. Instead of לא־תדע (with Kametz and Mugrash), אל־תדע (thus e.g., the Cod. Jaman) is to be written; the Masora knows nothing of that pausal form. And instead of מה־יּלד יום , we write מה יּלד יום with Zinnorith. יּלד before יום has the tone thrown back on the penult., and consequently a shortened ult.; the Masora reckons this word among the twenty-five words with only one Tsere.
return to '
XXVII.
(1) Boast not thyself of to-morrow.—This is forbidden also in James 4:13, sqq.; but there on the higher ground that it argues a want of submission to the will of Almighty God. This temper of mind, as well as the opposite one of too great anxiety for the morrow (Matthew 6:34), proceed from the same cause, too much dependence upon self, and are only to be met by learning to realise the love of God for His children (ibid., 26, 30, 33), and looking up to Him daily for protection, guidance, and support.
내일은 불확실하다. 자화자찬을 금한다. 분노와 시기를 다룬다. 친구의 책망을 말한다. 부족은 공급의 가치를 느끼게 한다. 좋은 이웃을 말한다. 보증 서는 일을 경계하라. 의심스러운 칭찬을 다룬다. 다투는 여인을 말한다. 친구는 서로를 돕는다. 사람은 만족할 줄 모른다. 고칠 수 없는 어리석은 자를 말한다. 집안 살림을 돌보는 일을 다룬다. 양 떼가 음식과 의복에 주는 유익을 말한다.